29 November 2020: First Sunday of Advent B

Reading 1	Response	Reading 2	Gospel
Is 63:16b-17, 19b; 64:2-7 RCL: Is 64:1-9	Ps 80:2-3, 15-16, 18-19	1 Cor 1:3-9	Mk 13:33-37 RCL: Mk 13:24-37

Advent: Jesus’ past, present, and future coming

Happy new year! This Sunday starts a new liturgical year and a new season. The Sunday gospel readings change from Matthew to Mark; the season’s color is Advent’s purple. Advent’s readings look back to God’s promises and look forward to their fulfillment. This week’s readings ask us to think about how and where we look for Jesus.

The first reading is from the prophet Isaiah, specifically Third Isaiah, who spoke to the exiles returning from Babylon. The pericope is a psalm of lament by the returned exiles, who found the Temple burned and the city in ruins. The exiles recall God’s protection during the wilderness wanderings (“you wrought awesome deeds”), and beg the Lord to come again to help (“rend the heavens and come down”). The people recognize their failings (“we are sinful”), but, in a striking image of God as a potter forming Adam out of the earth (“we are the clay”), they call on God as Father and Creator to restore the city and the people (“you are our father,” “we are the work of your hands”). The Lectionary editors chose this reading because it completes the apocalyptic themes of the last few weeks, and sets Advent’s coming/waiting themes.

The second reading is from Paul’s letter to the Corinth ekklesia. In today’s pericope, Paul greets the believing community (“grace to you and peace”) and thanks God for the variety of charisms already present among them (“the grace bestowed on you”). Paul then sets these charismatic gifts in an eschatological context (“as you await Christ’s revelation”). Despite their present knowledge (“all discourse and all knowledge”), the Corinthians still await Jesus’ parousia. That is, although they now experience charismatic gifts, the Corinthians’ real goal is “fellowship with the Son.” During this time of waiting, God remains faithful and sustains the ekklesia in faith. The Lectionary editors chose this reading because of its Advent theme of “waiting.”

In Mark’s gospel, Jesus stresses the need for watchfulness, emphasized by his parable of the doorkeeper.

• The parable and its meaning. The doorkeeper parable is part of Mark’s eschatological discourse (Mk 13). The master tells his doorkeeper and other household slaves to continue their work in his absence; he will judge their work when he returns. Because no one knows when the master will return, all must remain faithful, awake, and watchful. In the ancient world, night travel was difficult and dangerous; the parable’s surprise is that the master may return unexpectedly at night or in the early morning. Jesus warns his disciples to be on the watch for the coming end-time.
• The parable’s meaning in Advent. In choosing this parable, the Lectionary editors carry Ordinary time’s eschatological theme into a new season and year. In Advent, Jesus’ warnings to “Be alert! Watch!” now call the believing community to prepare for his historical incarnation at Christmas, rather than his future parousia.

During Advent, the readings ask us to think about Jesus’ coming in history, his liturgical and sacramental coming now, and his future return. Isaiah prays with the returning exiles for God to come again. Paul teaches the Corinthians that as they await Jesus’ parousia, God remains present with them. Jesus warns his disciples to watch and to look for him. Even in Jesus’ physical absence he remains present to us. Do we look for Jesus only as a Christmas memory, or do we find him now in Christmas preparations? Do we look for Jesus only in the Eucharistic presence, or do we find his continuing presence in every human encounter? Do we look for Jesus only as a future promise, or do we find him daily in family and work?

—Terence Sherlock

22 November 2020: Solemnity of Jesus Christ, King of the Universe

Reading 1	Response	Reading 2	Gospel
Ez 34:11-12, 15-17 RCL: Ex 34:11-12, 20-24	Ps 23:1-2, 2-3, 5-6	1 Cor 15:20-26, 28 RCL: Eph 1:15-23	Mt 25:31-46

Christ as a different kind of king

On this final Sunday of the liturgical year, the readings celebrate the solemnity of Christ the King. (Next week we start a new liturgical year centered on Mark’s gospel.) The readings ask us to think about kingship, lordship, and leadership.

The first reading is from Ezekiel, a prophet during the Babylonian exile, who offers a parable about Israel’s shepherds. Ezekiel addresses the failed Jerusalem leadership (“the sleek and the strong”). God holds these leaders responsible for what has happened (the people’s exile in Babylon) and promises to take back the role of shepherding the chosen people (“I myself will tend my sheep”), rescuing them, seeking the lost, healing the injured and sick, and judging among them. The Lectionary editors chose this reading because its theme of judging between sheep and goats echoes today’s gospel.

The second reading is from Paul’s first letter to the Corinth ekklesia. In today’s pericope, Paul describes Christ’s ultimate victory over humans’ natural and supernatural enemies. This conflict started with human disobedience (“in Adam all die”); Christ’s victory began (“in proper order”) with the resurrection (“Christ as firstfruits,” “in Christ shall all be brought to life”) and will conclude at Christ’s parousia (“at his coming”). Using Jewish apocalyptic language and images from Ps 110 and Ps 8, Paul imagines Christ’s triumph: the faithful dead are raised (“those belonging to Christ,” the baptized), Christ then destroys human and cosmic powers hostile to God (“every sovereignty, authority, power”, “put every enemy under his feet”) including death itself. Having fulfilled the Father’s plan of salvation, Christ returns the redeemed and perfected creation (“everything”) to God, so that God rules creation as God created it (“all in all”). The Lectionary editors chose this reading for its images of Christ’s lordship.

Matthew’s eschatological story is about God’s last judgement. The story identifies the end-time judge as both the “Son of Man” and as the “king.”

• Son of Man. Jesus calls the judge the Son of Man only in Mt 25:31. The Son of Man is a figure from Dan 7:13-14, a Hebrew scripture apocalyptic book written in the first century BC. In Daniel’s vision, the Ancient of Days (God) hands on power and glory to the “one like a Son of Man,” including the power to judge at the end-time. Jesus says the Son of Man judges the nations as a shepherd separates sheep from goats.
• The king. In the rest of the story (Mt 25:34-45), Jesus calls the judge the king. Beginning with Jesus’ infancy narrative, Matthew develops a kingship motif around Jesus’ words and actions, which he continues with an ironic edge throughout Jesus’ passion. In this story Matthew presents Jesus as a king in full glory.
• Who is judged, and how? Matthew’s Greek text allows two interpretations. In the traditional understanding, the king judges all humanity based on the gospel’s command to serve anyone in need. This interpretation describes how God judges everyone based on Jesus’ command to love. Recent scripture scholars translate and interpret the story differently: the king judges non-believers on how they have acted toward Christians. This alternate interpretation describes how God judges non-believers and welcomes them into the kingdom. Few scripture stories address the theological question: can non-believers enter God’s kingdom? It’s a view of God that believers should consider.

On the last Sunday of the year, the readings ask us to think about divine leadership. Ezekiel’s kingship is a shepherd who rescues, heals, and judges. Paul’s kingship is resurrection, life, and service. Matthew’s kingship is loving and inclusive. How do we measure divine kingship? Do we see an all-powerful king who crushes enemies and deals out justice, or a shepherd king who protects and heals? Do we see a victorious king who conquers everything, or a resurrected lord who brings life and restores creation? Do we see a glorious, enthroned king who judges absolutely, or a righteous and merciful king whose kingdom is open to all creation?

—Terence Sherlock

15 November 2020: Thirty-third Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Prv 31:10-13, 19-20, 30-31 RCL Zeph 1:7, 12-18	Ps 128:1-2, 3, 4-5	1 Thes 5:1-6 RCL: 1 Thes 5:1-11	Mt 25:14-30 or Mt 25:14-15, 19-20 RCL: Mt 25:14-30

Discipleship: hear and act!

As we near the end of the liturgical year, the Sunday readings’ themes become eschatological, focusing on the end times and Jesus’ second coming (parousia). This week’s readings focus on a disciple’s behavior while waiting for Jesus’ return.

The first reading is from the book of Proverbs, written after the exiles returned from Babylon (539 BC). This pericope is part of an acrostic poem (Pv 31:10-31). Each line begins with a successive letter of the Hebrew alphabet. This reading is a picture of a gracious wife and mother who practices love of God and of the neighbor. The passage extols the words and actions of a worthy wife, but it also praises Wisdom and those who seek wisdom. The gospel writers (especially John) associate Wisdom with Jesus. The Lectionary editors chose this reading because “reward for her labors” echoes the rewards in the gospel parable.

The second reading concludes Ordinary time’s readings from Paul’s letter to the Thessalonian ekklesia. In this pericope, Paul answers another Thessalonian question about the end (“times and seasons”): when Jesus will return? Paul has already answered this question (“no need to write anything more for you”), choosing now to teach about how rather than when. Paul suggests that Jesus’ return will be unexpected (“like a thief”), unwelcome for some (“sudden disaster”), and unavoidable (“they will not escape”). But disciples are “not in the dark” about the parousia; disciples are enlightened (another name for baptism) and living in daylight. Paul contrasts two spheres of power: darkness, the realm of evil and “those who sleep”, with the reign of light, God’s kingdom, where believers are “awake and alert.” The Lectionary editors chose this reading to end Ordinary time’s continuous reading from Thessalonians, especially for its description of Jesus’ parousia.

Matthew’s gospel is part of Jesus’ eschatological discourse (Mt 24:1–25:46). Jesus’ parable about slaves who invest their master’s money becomes an allegory in Matthew’s interpretation.

• Jesus’ parable and meaning. Jesus, addressing Jewish hearers in 30 AD, told a story about a travelling master who gave household slaves money to hold. The faithful slaves increased the master’s money, while the wicked slave hid the money and did nothing. Jesus’ parable criticizes the religious leaders’ resistance to change. “Hiding the master’s money in a hole” described leaders so worried about preserving their tradition’s purity they rejected Jesus’ message. Those leaders lost their invitations to God’s kingdom.
• Matthew’s allegory and meaning. Matthew, addressing his Jewish Christian ekklesia in the 80s AD, allegorized the story about an absent master (Jesus) who gave household slaves (disciples) money (gospel) to hold. On the master’s return (parousia), he rewarded the faithful slaves who increased his joy, but he punished the wicked slave who hid the money, taking away the slave’s home and reward. Matthew’s story warns disciples about becoming complacent awaiting Jesus’ return. “Hiding the master’s money in a hole” described disciples afraid of witnessing to Jesus, or not speaking or acting as believers. Those disciples lost their places at the eschatological banquet.
• The message: hear and act! Jesus’ parable warns about holding so tight to tradition that we close our minds to Jesus’ call to metanoia (change of mind/heart). Jesus’ parable asks: How do I discern human tradition from God’s essential message? Matthew’s allegory warns about the ongoing requirement to practice Jesus’ way. Matthew’s allegory asks: How do I act as a faithful disciple while awaiting Jesus’ return?

This week’s readings ask us to think about how we act while waiting for Jesus’ return. The Proverbs writer praises an honorable wife who serves her family, neighbors, and God. Paul teaches that Jesus’ return should not worry us; as disciples, we already live as children of the light. The gospel story about faithful and lazy slaves is a warning about continually listening to and acting on Jesus’ message. How are we living our discipleship in Jesus’ absence? Are we loving God through service to others, or do we defer such acts for “later”? Are we awake and alert to living in the light, or do we ignore the unavoidable? What unearned divine abundance are we “hiding in a hole”?

—Terence Sherlock

8 November 2020: Thirty-second Sunday in Ordinary time

Reading 1	Response	Reading 2	Gospel
Wis 6:12-16 RCL: Amos 5:18-24	Ps 63:2, 3-4, 5-6, 7-8	1 Thes 4:13-18 or 1 Thes 4:13-14 RCL: 1 Thes 4:13-18	Mt 25:1-13

Discipleship: pay attention!

As we near the end of the liturgical year, the Sunday readings’ themes become eschatological, focusing on the end times and Jesus’ second coming (parousia). This week’s readings focus on a disciple’s readiness to enter the eschatological banquet.

The first reading is from the book of Wisdom, written in Egypt in the first century BC. This pericope is from a section of Wisdom that has an eschatological theme (Wis 1:1-6:21): Wisdom and immortality. The author says that Wisdom is both “unfading” and “easily found.” The one who “watches” and “keeps vigil” for Wisdom is “prudent” or wise; today’s gospel echoes these words in the parable about the wise maidens watching and waiting for the bridegroom. The Lectionary editors chose this reading because its eschatological theme matches today’s second reading and gospel.

The second reading continues Ordinary time’s readings from Paul’s letter to the Thessalonian ekklesia. In today’s pericope, Paul answers a question from the Thessalonians: will those ekklesia members who have died (“fallen asleep”) miss the jubilation of the Lord’s return? Paul assures them that the God who raised Jesus will also raise the faithful dead. Using Jewish apocalyptic and end-time images, Paul describes that first, the Lord announces (“with a word of command”) his parousia and appears in the clouds (“comes down from heaven”). Next, the angel’s call and the trumpet blast summon the elect. God first resurrects the faithful dead, who then join with the faithful living (“who are alive”); all are lifted up to meet the messiah in the clouds (“in the air”) and to ascend with him to the heavens, “to be with the Lord always.” Paul returns to his theme of hope, offering consolation to the Thessalonians for the death of their loved ones. The Lectionary editors chose this reading as part Ordinary time’s continuous reading from Thessalonians, especially for its vision of Jesus’ parousia.

Matthew’s gospel is part of Jesus’ eschatological discourse (Mt 24:1–25:46). Jesus’ parable about wise and foolish maidens becomes an allegory in Matthew’s interpretation.

• Jesus’ original parable. All Jesus’ parables are rooted in life experience; in this story, the wedding customs of Jesus’ time. Jesus’ hearers would have been surprised by the bridegroom’s treatment of his own relatives (“I do not know you”). Jesus’ point is that those ready to hear and to act on Jesus’ message enter God’s kingdom; those who reject his message are left out.
• Matthew’s allegory. In Matthew’s telling for his believing community, the parable becomes an allegory about Jesus’ delayed parousia. The bridegroom is now Jesus, and the maidens are the disciples waiting for his second coming. Matthew’s point is that only those prepared for Jesus’ delayed return will enter God’s eschatological banquet; careless disciples will be left out.
• The message: pay attention! Jesus’ parable warns his Jewish hearers not to miss the opportunity he offers to join God’s kingdom. The hearers of Jesus’ parable ask themselves: What must I do to remain part of God’s family? Matthew’s allegory warns his Christian ekklesia about their continuing attention to Jesus’ way. The hearers of Matthew’s allegory ask themselves: How do I live daily as a faithful disciple?

This week’s readings ask us to think about our readiness for God’s kingdom. The Wisdom writer tells us to keep watch for the Wisdom that leads us to immortality. Paul’s hope in the Lord’s words and his image of the raised faithful dead comforts the Thessalonians who have lost loved ones. The story of the wise and foolish maidens is a warning about what we need to do to enter the kingdom. How do we think about our personal end-time? Do we take advantage of the Wisdom at our front door, or do we put Wisdom off for a more convenient time? Do the Lord’s words about death and resurrection offer hope, or do we grieve death and its apparent finality? Are we awake and ready to meet the bridegroom, or are we off shopping for oil while the door locks?

—Terence Sherlock